Bible Commentaries

Matthew 1:1 — tribu, tenían la libertad de casarse con la tribu del sacerdocio: porque no estaban impedidas por esa razón, que se expresa en la ley, que ninguna mujer debe "quitarle su herencia". ”A aquellos que pertenecían a una tribu diferente a la suya, ( Números 36:6.) Así, el sagrado historiador declara que la esposa de Joiada, el sumo sacerdote, pertenecía a la familia real, - "Jehoshabeath, la hija de Jehoram, la esposa del sacerdote Joiada " ( 2 Crónicas 22:11.) Por lo tanto, no era nada maravilloso o poco

John 18:11 — unjustly provoke us, except so far as the institutions and laws of the community admit; for whoever goes beyond the limits of his calling, though he should gain the applause of the whole world, will never obtain for his conduct the approbation of God. (134) Shall I not drink the cup which my Father hath given to me? This appears to be a special reason why Christ ought to be silent, that he might be led as a lamb to be sacrificed, (Isaiah 53:7;) but it serves the purpose of an example, for the same patience

Acts 19:18 — For why did these men confess their facts, save only that they might give testimony of their repentance, and seek counsel and ease at Paul’s hands? It was otherwise with those who came unto the baptism of John, confessing their sins ( Matthew 3:6). For by this means they did confess that they did enter into repentance without dissimulation. − But in this place Luke teacheth by one kind, after what sort the faithful were touched with the reverence of God, when God set before them an

Acts 19:9 — obstinate; and that not of nature, but accidentally, as they say, because, when they be urged by the truth, their secret poison breaketh out. − Luke addeth that they spake evil of the way before the people. For the contemners of the gospel − (364) do resist that deadlily among others which they will not embrace. And this do they to no other end, save only because they be desirous (if it can be) to have all men partners in their impiety. It is well known that every ordinance is understood by

Romans 10:2 — says, even to go limping in the right way than to run with all our might out of the way. If we would be really religious, let us remember that what Lactantius teaches is true, that true religion is alone that which is connected with the word of God. (320) And further, since we see that they perish, who with good intention wander in darkness, let us bear in mind, that we are worthy of thousand deaths, if after having been illuminated by God, we wander knowingly and willfully from the right way. (320)

Romans 16:21 — raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. (483) But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart. He ascribes first all the glory to God alone; and then, in order to show that it is rightly

1 Corinthians 10:33 — 33.Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor,

1 Corinthians 11:32 — 32.But when we are judged Here we have a consolation that is exceedingly necessary; for if any one in affliction thinks that God is angry with him, he will rather be discouraged than excited to repentance. Paul, accordingly, says, that God is angry with

1 Corinthians 11:4 — preeminence which God had assigned to him, so as to be in subjection. Thus the honor of Christ is infringed upon. For example, (622) If the person whom the prince has appointed as his lieutenant, does not know how to maintain his proper station, (623) and instead of this, exposes his dignity to contempt on the part of persons in the lowest station, does he not bring dishonor upon his prince? In like manner, if the man does not keep his own station — if he is not subject to Christ in such a

1 Corinthians 15:29 — expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion (63) that the Corinthians were accustomed, when any one had been deprived of baptism by sudden death, to substitute some living person in the place of the deceased — to be baptized at his grave. They at the same time do not deny that this custom was

1 Corinthians 2:2 — a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” (Philippians 3:8.) (104) Xenophon uses κρινω in the sense of choosing out, or preferring: in Mem. 4. 4, sec. 16, ουχ ὁπως τους αυτους

2 Corinthians 3:5 — 5.Not that we are competent. (370) When he thus disclaims all merit, it is not as if he abased himself in merely pretended modesty, but instead of this, he speaks what he truly thinks. Now we see, that he leaves man nothing. For the smallest part, in a manner, of a good work is thought.

Galatians 6:8 — corruption to mean destruction; but the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, literally signify, he that soweth into his flesh. And what else does this mean, but to be so entirely devoted to the flesh, as to direct all

Ephesians 4:13 — 13.Till we all come. Paul had already said, that by the ministry of men the church is regulated and governed, so as to attain the highest perfection. But his commendation of the ministry is now carried farther. The necessity for which he had pleaded is

Ephesians 4:15 — idol must be acknowledged to be altogether inconsistent with that order which Paul here recommends. In a word, a healthful condition of the church requires that Christ alone “must increase,” and all others “must decrease.” (John 3:30.) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head. When he bids us give heed to the truth in love, he uses the preposition in, (ἐν,) like the corresponding

Colossians 1:3 — 3.We give thanks to God. He praises the faith and love of the Colossians, that it may encourage them the more to alacrity and constancy of perseverance. Farther, by shewing that he has a persuasion of this kind respecting them, he procures their friendly

2 Thessalonians 2:9 — the wicked in ruin; (671) Christ puts forth the power of his Spirit for salvation, and seals his gospel by miracles; the adversary, (672) by the efficacy of Satan, alienates us from the Holy Spirit, and by his enchantments confirms miserable men (673) in error. He gives the name of miracles of falsehood, not merely to such as are falsely and deceptively contrived by cunning men with a view to impose upon the simple — a kind of deception with which all Papacy abounds, for they are a part of

1 Timothy 6:5 — “There is danger lest our friendship serve as a disguise for obtaining access to deceive people.” (118) “When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says (2 Peter 2:3,) and that they make traffic of us and of our salvation, without any conscience, and that they make no scruple of plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and also

Hebrews 2:13 — 13.I will put my trust in him, or, I will confide in him. As this sentence is found in Psalms 18:2, it was probably taken from that place; (44) and Paul, in Romans 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition

1 Peter 2:6 — 6Wherefore also it is contained in Scripture; or, Wherefore also the Scripture contains (20) They who refer the verb “contain” (περιέχειν) to Christ, and render it “embrace,” because through him all these unite together, wholly depart from the meaning of the Apostle. No better is another exposition, that Christ excels others; for Peter simply intended